Tag: beloved brethren

2 Nephi 33: 13

“And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come.”

When Nephi paraphrased Isaiah 29 in the 2 Nephi 27, he appropriated Isaiah’s words to the coming forth of the Book of Mormon. He adapted them making a paraphrase rather than a quote. (I explain the reasons for this in Nephi’s Isaiah.) Here he uses the Isaiah materials again to identify who he (Nephi) is: “the voice of one crying from the dust.” The primary audience for his writings will be those who come to read the book in the last days; when mankind will be in possession of the record which has been printed and distributed to the masses.

Nephi’s primary audience for his teachings are those who, like us, live in the last days after the Book of Mormon has come to light. Although Nephi’s descendants would have access to these same records, their greatest work and worth would be in the last days. Hence Nephi identifying himself as a “voice of one crying from the dust.”

There is also a secondary meaning. Because Nephi was mortal, he was made of the “dust of the ground.” (Moses 3: 7.) He was a man testifying to the truthfulness, as a witness in mortality, of the great things which exist beyond the veil. He is one of us, and yet able to tell us of things to come. Therefore, his witness is given in mortal weakness, but with the power of God behind it. His own strength is dust. The power of Christ to redeem, however, is without limit.

Three distinct groups are addressed in the message: Nephi’s descendants, called his “beloved brethren.” They are “brethren” rather than “children” because they would descend primarily from his brother’s seed who would overcome his. But there would be a mixture of his among them. So they were his “brethren.”

The second are called “those who are of the house of Israel.” These are the Jews, or others who keep their identity with Israel. Not the gentiles, who have been lost and must gain covenant status one by one, and thereafter live true to the covenant in order to be redeemed. “Those who are of the house of Israel” have been previously identified and discussed by Nephi in the Nephi 28.

The final group is “all ye ends of the earth.” That is, the gentiles, heathen, and those who are not otherwise included even in prophetic mention. All mankind. All the ends of the earth may receive what is offered and attain to covenant status, if they repent, acting no deception, without hypocrisy, following Christ. And all are included in the broad sweep of Nephi’s invitation to come to Christ.

His “farewell” is “until that great day shall come.” That day is when you see the Lord in judgment with Nephi there beside Him. At that time you will be “face to face” with Nephi, accounting for your heed or neglect of his message. He just mentioned that in the prior verses. He now bids you good-by until that moment. So you should look forward to meeting Nephi at this point. Although you need to take his message seriously if you intend to enjoy the moment.

What other prophets have warned us that their message will confront us in the presence of Christ while he, the prophet-messenger, is there with us at the moment of judgment? Nephi is in a very small group of qualified messengers whose words should be taken with soberness and respect. He is a towering figure when measured by the correct standard. We seldom encounter such a man. When we do, we would be well advised to take counsel from him.

What more can he have said to alert us to the importance of his message?

2 Nephi 33: 10

2 Nephi 33: 10:


“And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.” 

After the conditional statement warning the gentiles of their need to be reconciled to Christ, Nephi speaks to his “beloved brethren” and the “Jews,” but omits specific mention of the gentiles. Instead he refers to “all ye ends of the earth.” This would include all those who are neither Jew, nor Israelite, nor gentile. This is a lot of people who are called “heathen” because they have little direct prophetic mention. Nephi, for example, only refers to them once in his writings. (2 Nephi 26: 33.) In that single reference Nephi promises all, if they will repent and return to Christ, can be saved. All are invited. All can come. Everyone may learn of Christ, find Him and be saved.

There is a distinction between God’s absolute willingness to accept all who will come to Him, on the one hand, and the prophetic foreknowledge of who would accept the invitation, on the other. The opportunity is open for all. There will be few who will accept.

Nephi’s testimony is based on Christ and employs both Christ’s doctrine and teachings. He assures us as readers that if we are willing to accept his writings we are, in fact, accepting the words of Christ. If you believe Christ, you will believe Nephi. For almost everything Nephi has written comes directly or indirectly from Christ. To believe in Nephi’s words is to believe in Christ, and to believe in Christ is to accept Nephi’s words.

Think about that for a moment. Nephi does not leave you wondering if the message will save you or not, whether he has some special inside information or not, or whether he has seen the Lord or not. He is direct and does not require you to guess. He has not adopted any equivocal or carefully studied words or phrases to tell you about Christ. He is blunt, even plain. His words offend those who are unwilling to surrender their sins and repent. He says what he has written “are the words of Christ.” This means that before he taught, before he wrote, before he concluded his testimony, he consulted with and obtained approval from Christ.

There is nothing vague in Nephi’s warnings, nor unclear in his message.

He openly invites the gentiles to repent. He does so repeatedly. He tells us that with the exception of only a few, we are condemned and will fail in our dispensation. As to those few, he warns us that we will be prone to err because of the things we are taught. (2 Nephi 28: 14.) He offers us a clear, light filled body of teachings that will clarify for us the body of doctrine that will save us. However, we must take his warnings seriously and study them with care. 

Imagine how much effort and thought went into preparing to carve into the metal plates. Imagine the amount of thought he employed before undertaking the final, permanent etchings to complete his ministry. His brother commented about how arduous the process was during his writing on the same plates. (Jacob 4: 1.)

Nephi saw our day, and knew how difficult it would be for us. He wrote a message to be preserved and available no matter who would lead us, no matter what messages we would hear, no matter what confusion would develop. He gave us a message to announce the conditions of salvation over the heads of any foolish, vain or false teachings. They are a lifeline extended to the gentiles, as well as his beloved mixed blood descendants (the remnant), and the Jews.

Nephi knows his words will teach anyone who accepts them “to do good.”

The gentile problem is not in reading his words, but in “believing in them.” Gentile interpretation almost always involves unbelief. We do not let his words hold their “plain meaning” but want to construe them, read into them praise, and remove from them the blunt warnings given us. We want to make ourselves justified by the words that warn, condemn and challenge us to do more. Our unbelief separates us from Nephi’s message even as we read his words.

It does no good to argue with him. It does no good to juxtapose his words of counsel and warning with other words of comfort and reassurance. He is alarmed by our condition and warns us to flee from error. We want to read into these words other ideas Nephi never intended.

When we began back with Alma, Chapter 13, it was with the idea we would let the words speak for themselves. We were going to try and see what was being said apart from our own desires or hopes.  We’ve been trying to let Nephi have his own words and meanings as we’ve been looking at his teachings, as well.

An inspired teacher will not offer their own words and pretend they come from Christ. They are not going to dare speak in the name of Christ if they offer only their suppositions, hopes, and understanding. They know, as Nephi, that to do so is to take the Lord’s name in vain, and to preach for doctrines the commandments of men. It is often the case, however, that men will urge their own views hoping to make them more convincing, while using the name of Christ. Surely every such teacher will be held to account before Christ for every idle word spoken in His name without His authority or approval.

Nephi knew this doctrine. Nephi understood how weighty a matter is was to use the Lord’s name in connection with teaching doctrine. Nephi writes in the full confidence that the Lord has approved his message, inspired his words, and will vindicate them to those who will believe them.

Personally, I would hardly dare to teach doctrine if I did not know what I say to be true. Nephi’s example is perhaps more important in this respect than in any other. He is surely worthy to be called a “teacher and a ruler” by all of us. (2 Nephi 5: 19.)

2 Nephi 33: 4

“And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal.”
Nephi makes a practical application and provides us with an example of his teaching of “consecration.” He knows the Lord God will “consecrate” his “prayers for the gain of [Nephi’s] people.” Notice that the benefit of that consecration is not for the welfare of Nephi’s soul, but the welfare of others. Once again Nephi follows his teaching, and then elevates the purpose from “the welfare of [his own] soul” to the welfare of others. (2 Nephi 32: 9.) His concerns are selfless, sacrificial and intercessory. He has become a man of charity and full of love for others. These whom he calls his “beloved brethren” and his “people” are, in fact, those who will destroy and supplant his own descendants. Although a “mixture” of his seed will be there, these people for whom he is consecrating his petitions to God are the Lamanite victors over his posterity. If you have read Beloved Enos you will see the elements of redemption playing out in Nephi’s words similar to how they play out in Enos’ words. Charity is the end result of this consecrated life.
Nephi’s words were “written in weakness” but he knows the Lord God will make them “strong unto them.” Who is “them?” How does the Lord God make “words strong” to someone? What power communicates the strength of Nephi’s words?
What does Nephi mean by “it persuadeth them to do good?” Why is persuading to do good part of the way to recognize words from God?
What does Nephi mean “it maketh known unto them of their fathers?”  Which “fathers?” Does the reference to “their fathers” help you identify who “them” is referring to?
Why do words which will become strong always focus upon “Jesus, and persuade to believe in Him?” Can words which speak of something else, or other programs, initiatives, organizations and events ever “become strong?” Must the message focus upon Christ before it is possible for it to “become strong?”
Why must you “endure to the end, which is eternal life?” What end?  We’ve asked that before, but not answered it. How long must the enduring last, if it is to result in “eternal life?” Will it be a great deal after this life before you have learned enough to be saved? Will you need to endure then, as now, for eternal life to be yours?
What else were you going to do after this life? Planning to play a harp and sit on a cloud somewhere with Captain Stormfield? Or were you planning to be engaged in a good cause, enduring to the end of all time and all eternity, worlds without end? 

We encounter so much doctrine in Nephi’s writing. It is almost impossible to understand this writer-prophet without some effort to learn the doctrine ourselves. Perhaps we de-emphasize doctrine at the peril of losing the very message Nephi wrote.

2 Nephi 32: 8

2 Nephi 32: 8:

“And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray.”
 
Again we are called “beloved brethren” despite having just reminded us of our unbelief, wickedness, ignorance and stiffneckedness. His motive is our welfare. He doesn’t care a whit about flattering us. He wants us saved.
 
Still you wonder if this can be true. Still you doubt and think it too much. Still you are left not knowing if the message comes from the Lord. But those doubts are because of your failure to pray. You just won’t listen to the Spirit which teaches everyone they must pray. “For if ye would hearken unto the Spirit which teacheth a man to pray ye would know ye must pray.”
 
Nephi knows this because he is a man of prayer. Nephi, as a man of prayer, is struck by the foolishness of deciding matters without prayer. To him it is amazingly obvious that prayer will rescue you from doubt.  But Nephi knows why you won’t pray to know the truth of things.

You want an authority to tell you.
 
You want the truth to become popular so it is easy to find.
 
You want certifications, scholarly support and widespread recognition of the truth.
 
You want someone whose position you respect to tell you what is true.  And until they do, you feel confident you don’t need to study it out and pray to know for yourself if it is true.
 
But Nephi catches you in the act and tells you this is because you are listening to “the evil spirit” which is the one who “teacheth not a man to pray, but teacheth him that he must not pray.” So you are following the spirit. But it is an evil spirit you follow.

God’s Spirit will always teach you to pray and to ask Him about the truth. And if you ask with a sincere heart, with real intent, He will manifest the truth unto you. He can tell you the truth of all things if you will ask and permit the Holy Ghost to respond. (Moroni 10: 4-5.)

 
If the only way to find the truth is to search prayerfully for it before receiving a witness from the Holy Ghost that it is indeed true, what happens to you as a result? Do you gain a testimony of the process? Do you grow in light and truth by what you have experienced?  Was this always meant to be direct between you and God? Is the method itself necessarily always to involve God?
 
Nephi is a prophet. And he’s working to make others like him. That’s the way it is, you see. Those who have something are eager to have others join them. They are not interested in praise or recognition. Instead they are interested in seeing other souls redeemed. Hence Nephi’s blunt message and plain words. They are merciful indeed.

2 Nephi 31: 10-11

2 Nephi 31: 10-11:

“And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son.”

Notice the “prophetic-perfect” tense, where Nephi speaks of the Lord’s future conduct as if it were in the past. This is what happens when a prophet speaks in prophecy. To the prophet, the events are in the past because he was shown it before writing it.  Although the event has not occurred yet, the prophet remembers it in his mind and to him it is a past event.


This “remembering” the future makes the mind of the prophet akin to the mind of God.


Nephi again addresses his “beloved brethren” in this plea. Can we “follow Jesus” and not keep commandments? Is “be willing to keep the commandments” the same as “keeping the commandments?” Are all commandments to be kept? What about those that create conflict?  How did Christ resolve the conflict between the commandment to do good and honor God on the Sabbath, with the commandment to do no work on the Sabbath? Are some commandments objective and without conflict (like baptism) while others may conflict with each other? Can you keep them all? Do you think you even know them all? How do you resolve conflicts? How do you make up for the wrongs you do in ignorance? (Mosiah 3: 11.)

Notice the quote Nephi reports from “the Father.” Again, Nephi is telling us something about his associations. He says the Father has stated: “Repent ye, repent ye, and be baptized in the name of my Beloved Son.” You can search all the scriptures and you will find this quote appears in this one place. Nephi is quoting the Father. Where did Nephi get the quote from if it does not otherwise appear in scripture?


What does that tell you about Nephi? What does it tell you about the Father’s view of baptism? What does it tell you about the actions of Christ and the will of the Father? Why does the Father refer to Christ as “my Beloved Son” while speaking of baptism?


With what emotion does the Father express Himself about Christ?  Does that emotion attach to any of those who do as Christ did?  Does it please the Father when we are baptized? Why?


What is God’s work? (Moses 1: 39.) How does baptism relate to this work? How do we “follow Christ” without seeking to do everything He did? Can we do all He did? Why did Joseph say we must go from one exaltation to another? What does Joseph refer to when he explained: “you have got to learn how to be gods yourselves, and to be kings and priests to God, the same as all gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power.”  (King Follett Discourse.) This was long after Joseph received the Vision of the Three Degrees of Glory found in Section 76. Section 76 was received February 16, 1832 while the King Follett Discourse was given April 7, 1844. Remember that all of what was seen in the vision was not recorded by Joseph: “But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he showed unto us, which surpass all understanding in glory, and in might, and in dominion;  Which he commanded us we should not write while we were yet in the Spirit, and are not lawful forman to utter.” (D&C 76: 114-115.) Why would some things be known to a prophet but “not lawful” for him to reveal to others?

What does the idea of “following Christ” imply, if it were taken to its fullest extent? Why would that require someone to go “from one small degree to another?” What would be involved for someone to pass “from exaltation to exaltation,” as Joseph mentions in this discourse in April, 1844? How fully must we follow Christ?


If it is God’s work to bring to pass immortality and eternal life for His children, then must God work out salvation for His children to confer upon them immortality and eternal life? If another becomes “like God” will they undertake the same work?  Will it require the same price to be paid? Is there another way?

2 Nephi 31: 1

 
“And now I, Nephi, make an end of my prophesying unto you, my beloved brethren. And I cannot write but a few things, which I know must surely come to pass; neither can I write but a few of the words of my brother Jacob.”
 
Don’t make any mistakes, Nephi was a prophet. He knew he was a prophet. He also knew his testimony and explanations were indeed prophesy. So, in case you were wondering, here he removes any doubt. He is “making an end of my prophesying unto you.” And he identifies “you” to mean his “beloved brethren.” Who would that be? Could gentiles be included as his “beloved brethren?” What would a gentile have to do or be in order to qualify for that description? They why aren’t you doing that?
 
Why “cannot” he “write but a few things” further? Is there a limit put upon his prophecy for us? (1 Nephi 14: 28.) Would he have liked to have said more? Does he assure us what he did write is true and complete as far as permitted to be written? (1 Nephi 14: 30.)
 
What does it mean that he knows it “must surely come to pass?”  How can he know that? What does it mean about the information we have in his record? How closely was the information given in conformity with what the Lord wanted him to reveal? How seriously should we take the record or prophecy of Nephi?
 
Why does Nephi refer again to his brother Jacob? What did Nephi and Jacob have in common in their faith and knowledge? (2 Nephi 11: 2-3.) What does this imply about the validity of their testimony, their prophecy, their commission to deliver words of warning? What level of attention should their words attract from us? If we give them strict heed, will they lead us in the way of life and salvation?
 
As he ends his record, an aging and dying prophet, whose journey began on another continent is pleading to us to save ourselves. He has been such a significant source of faith in moments of despair, that when the Lord was reminding Joseph Smith of faith in troubled times, He drew directly from Nephi’s life. Joseph was in Liberty Jail, abandoned by force of arms by his people, who had been evicted from Missouri. The governor had ordered the extermination of Mormons if they remained. Joseph’s people had been killed, mobbed, evicted, driven in the snow from Missouri, their property pillaged, their women abused, and their houses burned. In a dungeon cell, Joseph was lamenting his plight. He felt abandoned by the Saints, and by God. As he pled for relief, the Lord told him to face adversity without complaint, because it would ultimately be for his good. When the Lord spoke and reminded Joseph of moments of despair over which faith and hope triumphed, one of the moments used was taken from Nephi’s life:

“if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.” (See, 1 Nephi 18: 13-16.)
 
It was no accident that the 116 pages were lost, compelling the use of Nephi’s full record to begin the Book of Mormon. It was a “wise purpose” indeed. (Wds. of Mormon 1: 6-7.) These words were always destined to come to us unabridged, from the hand of Nephi unaltered, translated by the gift and power of God into our language by Joseph Smith. Now they confront us, inform us, elevate us, warn us and deliver to us the means of obtaining the fullness of the Gospel of Jesus Christ.